Jaina Contribution To Indian Poetics - Book Summary

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The article "Jaina Contribution to Indian Poetics" by Dr. K. Krishnamoorthy highlights the significant and often overlooked contributions of Jaina thinkers to the field of Indian poetics (Alankaraśāstra). Instead of merely cataloging Jaina authors, Krishnamoorthy focuses on specific conceptual shifts and innovations introduced by Jaina scholars that marked "new watersheds" in conventional poetic thought.

Key Jaina Contributions:

Redefinition of Karuna Rasa: Krishnamoorthy points out that the earliest mention of nine rasas (emotions) in Indian poetics is found in the Jaina canonical text, Anuogaddāra. Notably, this text lists śānta (peaceful) as praśānta and bhayānaka (fearful) as vridanaka. More importantly, the Jaina tradition interprets Karuna Rasa not as "sorrow" (śoka), as understood in Bharata's Natyaśāstra, but as "compassion" or "pity" (karuṇā). This is supported by the Buddhist lexicographer Amarasimha's synonyms for karuṇā, which all refer to pity and not sorrow. This Jaina reinterpretation is further echoed by the 9th-century Kannada poetics writer, Havirājamarga, who uses karuṇā-rasa and associates it with mādurya (softness of heart). The examples cited by Havirājamarga for karuṇā-rasa depict situations of human sympathy rather than grief from loss.
Shift in the Goal of Literature: The Jaina redefinition of Karuna Rasa from sorrow to pity signifies a fundamental shift in the purpose of literature. For Jainas, literature is not for its own sake but primarily for religious or spiritual ends. Their vast story literature, regardless of language (Sanskrit, Prakrit, Apabhramsa, modern Indian languages), are dharma-kathas (religious stories) designed to inculcate spiritual values and promote renunciation (vairagya). This is explicitly stated in Hemacandra's Kavyanusasana, which aims to generate aversion to worldly pleasures, leading to the ultimate goal of enlightenment. This view aligns with the Jaina understanding of human existence as characterized by ignorance, making individuals objects of pity for the wise.
Concept of Sarasvati: Jaina thinkers, particularly Hemacandra and Manikyacandra, offer a unique perspective on the Goddess of Learning, Sarasvati. Manikyacandra, in his commentary on Mammata's Kavyaprakasa, asserts that Sarasvati is not a divine consort but the very speech of the Arhats (Jaina Tirthankaras), dwelling in their mouths. She is considered the mother of all humanity and the embodiment of wisdom, essential for intellectual dawn. This concept emphasizes the divine nature of knowledge and its accessibility through enlightened beings, a departure from typical Hindu mythological portrayals. This idea of Sarasvati as the source of ultimate wisdom (samyagjnana) influenced later Hindu authorities like Abhinavagupta and Bhoja.
Contribution to Historical Scholarship: Jaina writers like Manikyacandra have been instrumental in preserving and clarifying information about lost or earlier works of Indian poetics. For instance, Manikyacandra identifies the "others" referenced by Bhamaha regarding the concept of metaphor as the "Gaudas." He also provides detailed sources for Prakrit verses quoted by Mammata, such as identifying a particular verse as belonging to the Pancabana-lila in the Katha literary form. Such precise information is invaluable for modern research.
Objective Literary Criticism: The article highlights Jaina writers' capacity for objective literary judgment. Manikyacandra's critique of Bana's Harshacharita for its irrelevant biographical digression, which disrupts the work's unity, exemplifies this.
Comprehensive Analysis of Gunas: Jaina writers like Hemacandra and Manikyacandra meticulously traced the development of the concept of gunas (poetic qualities) through various schools of thought, from Bharata to Mammata. Their detailed analysis is described as potentially filling a lost chapter on gunas from Rajasekhara's Kavyamimamsa.

In conclusion, Krishnamoorthy argues that the Jaina contribution to Indian poetics is substantial and significant, marked by innovative reinterpretations of key concepts, a strong emphasis on the ethical and spiritual purpose of literature, and valuable historical and critical insights. The article also briefly touches upon the Jaina scholars' practice of adopting and enriching local vernacular languages for their didactic purposes, prioritizing social upliftment and moral development.